To start off this theme, I should first underline what effort actually means from both Buddhist and non-Buddhist points of view. Effort, from a Buddhist perspective, is a mental event where one takes pleasure in performing a wholesome activity, whereas an ordinary person might define it as energy exerted for a short-term or long-term benefit in this life. However, this exerted energy can be complex in nature, being either virtuous or non-virtuous, which I leave as an open topic to explore further.
From a Buddhist point of view, effort falls within the category of virtue because Buddhist literature defines it as an intention that takes pleasure in virtue.
In this conventional world, different people live in different ways—some with effort and some without—according to the karmic background of each individual. Those with good karma may apply effort in their mundane lives, but not as much as those without good karma from their past lives. In this context, I use the word “effort” to mean hardship, as hardship necessarily involves effort—not just a little but a lot.
Nobody in this materialistic world, including those of the highest social rank, has become great without putting in a certain level of effort. Everybody wants to be rich, to be heard, to be loved, including ourselves. People desire and need things in specific ways according to their tastes. They wish to be beautiful and nice so that others pay attention. Particularly, those in public spaces—academic settings, religious institutions, temples, cinemas, or political arenas—seek attention, whether they are rich or poor, beautiful or ugly. They often hope for miracles to make them famous, believing that fame brings happiness, without considering that they must create the causes for all this through effort.
Nowadays, we want things too quickly—through our cell phones, through Amazon, through DHL delivery—thinking that people should do everything for us without question. We expect quick responses and immediate results, exerting as little effort as possible. This reflects the current state of our society. Everyone desires money, power, relationships, dharma, realizations, service, love, food, and drink—instantly—without putting in the required amount of effort or time necessary for the mechanical process.
We now know that almost anything we need can be obtained through Google’s “magical box.” This belief spans all levels of society, from children to working-class individuals to those of high social rank. Since the advent of cell phones and their multitude of apps, we have unfortunately grown lazier. Even the minimal human effort we once exerted has diminished.
This shift has rendered the lives of the new generation surreal, detached from reality. People buy and pay for everything using their phones. We’ve reached a point where we believe everything can be done for us—except eating and going to the toilet.
At the end of the day, it is evident that while much is possible in the 21st century, two things remain impossible: death and karma, no matter who you are or where you are. Death is unavoidable, and we cannot deceive ourselves about the karma we’ve created when we look inward.
Regardless of belief or disbelief in karma, it operates as a universal law that no one can govern, whether you live in a rich or poor country, in the East or the West, at the North Pole or South Pole. The topics of karma, death, and effort are intricate. A minimum effort, like a small motor, is always necessary for anything we desire in this world. People erroneously believe that all phenomena—relationships, food, drinks, clothing, homes, etc.—are easily achievable. However, this is not true. Without undergoing the processes of karma and effort, things would not materialize. Perhaps your own life experience has taught you this point.
For example, one day you may feel hungry due to circumstances (e.g., a long walk with good company or a quarrel with a partner) and search for a good restaurant on a particular day and place. You may find one restaurant closed, then another, leaving you frustrated and without a meal, even with a wallet full of cash. This demonstrates that money alone does not guarantee success. Even if you find a restaurant, waiting for the cook to prepare a quality meal requires effort and patience. The only alternative might be fast food, where minimal effort is exerted to serve food quickly, but the quality is often inferior to that of food prepared with time and care.
Buddhism identifies three kinds of effort:
- The effort of armor.
- The effort of collecting virtues.
- The effort of working for the welfare of living beings.
- The effort of armor, or armor-like effort, refers to the mental resilience needed to persevere. In a physical battle, armor protects one from harm, allowing the fight to continue. Similarly, in our inner lives, mental resilience—such as patience and non-physical strength—is essential to persist without succumbing to minor setbacks. A person with strong mental endurance can be considered to possess armor-like effort. Ultimately, mental effort is more valuable than physical effort, as the body follows the mind.
We often tire quickly after hours, days, or weeks of effort. According to Buddhist theory, this happens because we lack sufficient training and courage, as well as inspiration and aspiration toward a goal. With a strong wish and willingness, anything can be achieved with minimal effort. Time and energy cease to matter until the goal is realized. The great Tibetan master Panchen Lozang Choe Kyi Gyaltshen (16th century) exemplifies this mindset:
“Even if I must remain for an ocean of eons even in the fiery hells of Avici for the sake of even just one sentient being, I seek your blessing to complete the perfection of joyous effort, That out of compassion untiringly strives for supreme enlightenment.”
This verse illustrates the immense mental strength required for the perfection of effort.
- The effort of collecting virtues
This second effort might resonate with non-religious individuals, who might view it as collecting materials. Regardless of whether one collects virtue or material goods, interest generated by the perceived benefit of the goal is the fundamental driving force. A religious person aspires to a paradise or higher realization, such as nirvāṇa, where sorrow ceases. Achieving this requires accumulating merit or virtue as the cause.
But what is virtue? Buddhist scriptures define it as “that which brings an appealing maturation or fruit.” In theory, everyone should be diligent in practicing dharma or pursuing their livelihood, as we all desire appealing outcomes. However, laziness—the antithesis of effort—often prevails. This laziness can lead to neglected responsibilities, forgotten obligations, and ultimately chaos in one’s life. Lama Yeshe, a co-founder of the FPMT, often reminded us: “A lazy person would not even find water for his mouth.”
Even lazy people eventually face reality, such as when unpaid gas bills lead to service disconnections, prompting extra costs and valuable lessons. This highlights the necessity of effort.
- The effort of working for the welfare of living beings
This effort is monumental. Fulfilling the wishes of infinite sentient beings seems insurmountable, but manageable if approached step by step. Start by helping one or two beings close to you—perhaps a family member or neighbor. Gradually, as you feel ready, extend your efforts to a broader circle. This incremental approach simplifies what initially seems impossible.
To summarize this discussion on effort:
- For those without dharma knowledge: Reflect on your human potential. Avoid idleness and indulgence and aim to contribute meaningfully to your family and community.
His Holiness advises: “If you think, ‘I have my house, food, and salary, so I don’t need to think of others,’ that is wrong. Millions of people are in need of help.”
- For those with dharma knowledge: Lama Zopa Rinpoche often emphasized that life is as fragile as the interruption of a single breath. Recognizing the certainty of death and the uncertainty of its timing, prioritize effort in all aspects of life, especially dharma practice.
By Lotsawa Sherab
The Garden of Maitreya 